10“Hear Yahweh’s word, you nations, and declare it in the distant islands. Say, ‘He who scattered Israel will gather him, and keep him, as a shepherd does his flock.’
11For Yahweh has ransomed Jacob, and redeemed him from the hand of him who was stronger than he.
12They will come and sing in the height of Zion, and will flow to the goodness of Yahweh, to the grain, to the new wine, to the oil, and to the young of the flock and of the herd. Their soul will be as a watered garden. They will not sorrow any more at all.
13Then the virgin will rejoice in the dance; the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
10 “Hear Yahweh’s word, you nations, and declare it in the distant islands. Say, ‘He who scattered Israel will gather him, and keep him, as a shepherd does his flock.’
11 For Yahweh has ransomed Jacob, and redeemed him from the hand of him who was stronger than he.
12 They will come and sing in the height of Zion, and will flow to the goodness of Yahweh, to the grain, to the new wine, to the oil, and to the young of the flock and of the herd. Their soul will be as a watered garden. They will not sorrow any more at all.
13 Then the virgin will rejoice in the dance; the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
KJVKing James Version
10 Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock.
11 For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he.
12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
13 Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
Show all 3 translations
JPSJPS Tanakh (1917)
10 Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say: 'He that scattered Israel doth gather him, and keep him, as a shepherd doth his flock.'
11 For the LORD hath ransomed Jacob, and He redeemeth him from the hand of him that is stronger than he.
12 And they shall come and sing in the height of Zion, and shall flow unto the goodness of the LORD, to the corn, and to the wine, and to the oil, and to the young of the flock and of the herd; and their soul shall be as a watered garden, and they shall not pine any more at all.
13 Then shall the virgin rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
Psalms 30:11(v13)You have turned my mourning into dancing for me. You have removed my sackcloth, and clothed me with gladness,
Isaiah 61:3(v13)to provide for those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the…
Isaiah 51:11(vv12–13)Those ransomed by Yahweh will return, and come with singing to Zion. Everlasting joy shall be on their heads. They will obtain gladness and…
Isaiah 40:11(v10)He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who…
Isaiah 51:3(v13)For Yahweh has comforted Zion. He has comforted all her waste places, and has made her wilderness like Eden, and her desert like the garden…
Show all 78 cross-references
Isaiah 35:10(vv12–13)Then Yahweh’s ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain…
Esther 9:22(v13)as the days in which the Jews had rest from their enemies, and the month which was turned to them from sorrow to gladness, and from…
Isaiah 60:20(vv12–13)Your sun will not go down any more, nor will your moon withdraw itself; for Yahweh will be your everlasting light, and the days of your…
Jeremiah 31:4(vv12–13)I will build you again, and you will be built, O virgin of Israel. You will again be adorned with your tambourines, and will go out in the…
Psalms 149:3(v13)Let them praise his name in the dance! Let them sing praises to him with tambourine and harp!
John 16:22(vv12–13)Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.
Isaiah 65:18-19(v13)But be glad and rejoice forever in that which I create; for, behold, I create Jerusalem to be a delight, and her people a joy. I will…
Ezra 6:22(v13)and kept the feast of unleavened bread seven days with joy; because Yahweh had made them joyful, and had turned the heart of the king of…
Nehemiah 12:27(v13)At the dedication of the wall of Jerusalem, they sought the Levites out of all their places, to bring them to Jerusalem, to keep the…
Nehemiah 12:43(v13)They offered great sacrifices that day, and rejoiced; for God had made them rejoice with great joy; and the women and the children also…
Ezekiel 34:12(v10)As a shepherd seeks out his flock in the day that he is among his sheep that are scattered abroad, so I will seek out my sheep. I will…
Zechariah 8:4-5(v13)Yahweh of Armies says: “Old men and old women will again dwell in the streets of Jerusalem, every man with his staff in his hand for very…
Zechariah 8:19(v13)Yahweh of Armies says: “The fasts of the fourth, fifth, seventh, and tenth months shall be for the house of Judah joy and gladness, and…
Deuteronomy 30:4(v10)If your outcasts are in the uttermost parts of the heavens, from there Yahweh your God will gather you, and from there he will bring you…
Isaiah 44:23(v11)Sing, you heavens, for Yahweh has done it! Shout, you lower parts of the earth! Break out into singing, you mountains, O forest, all of…
Isaiah 48:20(v11)Leave Babylon! Flee from the Chaldeans! With a voice of singing announce this, tell it even to the end of the earth: say, “Yahweh has…
Isaiah 58:11(v12)and Yahweh will guide you continually, satisfy your soul in dry places, and make your bones strong. You will be like a watered garden, and…
Joel 3:18(v12)It will happen in that day, that the mountains will drop down sweet wine, the hills will flow with milk, all the brooks of Judah will flow…
Titus 2:14(v11)who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for…
Psalms 142:6(v11)Listen to my cry, for I am in desperate need. Deliver me from my persecutors, for they are too strong for me.
Isaiah 49:24(v11)Shall the plunder be taken from the mighty, or the lawful captives be delivered?
Isaiah 65:19(v12)I will rejoice in Jerusalem, and delight in my people; and the voice of weeping and the voice of crying will be heard in her no more.
Isaiah 66:19(v10)“I will set a sign among them, and I will send those who escape of them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to…
Jeremiah 15:21(v11)“I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.”
Jeremiah 33:9-11(v12)This city will be to me for a name of joy, for praise, and for glory, before all the nations of the earth, which will hear all the good…
Ezekiel 17:23(v12)I will plant it in the mountain of the height of Israel; and it will produce boughs, and bear fruit, and be a good cedar. Birds of every…
John 11:52(v10)and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad.
Psalms 130:4(v12)But there is forgiveness with you, therefore you are feared.
Ezekiel 11:16(v10)“Therefore say, ‘The Lord Yahweh says: “Whereas I have removed them far off among the nations, and whereas I have scattered them among the…
Hosea 3:5(v12)Afterward the children of Israel shall return, and seek Yahweh their God, and David their king, and shall come with trembling to Yahweh and…
Micah 4:6(v10)“In that day,” says Yahweh, “I will assemble that which is lame, and I will gather that which is driven away, and that which I have…
Zephaniah 3:19(v10)Behold, at that time I will deal with all those who afflict you, and I will save those who are lame, and gather those who were driven away.…
Zechariah 9:15-17(v12)Yahweh of Armies will defend them; and they will destroy and overcome with sling stones; and they will drink, and roar as through wine; and…
Matthew 12:29(v11)Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his…
Matthew 20:28(v11)even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
Luke 11:21-22(v11)“When the strong man, fully armed, guards his own dwelling, his goods are safe. But when someone stronger attacks him and overcomes him, he…
John 10:27(v10)My sheep hear my voice, and I know them, and they follow me.
Acts 20:28-29(v10)Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the…
Romans 2:4(v12)Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?
Revelation 7:17(v12)for the Lamb who is in the middle of the throne shepherds them and leads them to springs of life-giving waters. And God will wipe away…
Revelation 21:4(v12)He will wipe away every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The…
Genesis 10:5(v10)Of these were the islands of the nations divided in their lands, everyone after his language, after their families, in their nations.
Deuteronomy 32:26(v10)I said that I would scatter them afar. I would make their memory to cease from among men;
Psalms 72:10(v10)The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts.
Isaiah 1:30(v12)For you shall be as an oak whose leaf fades, and as a garden that has no water.
Isaiah 2:2-5(v12)It shall happen in the latter days, that the mountain of Yahweh’s house shall be established on the top of the mountains, and shall be…
Isaiah 12:1-6(v12)In that day you will say, “I will give thanks to you, Yahweh; for though you were angry with me, your anger has turned away and you comfort…
Isaiah 24:14(v10)These shall lift up their voice. They will shout for the majesty of Yahweh. They cry aloud from the sea.
Isaiah 27:12(v10)It will happen in that day that Yahweh will thresh from the flowing stream of the Euphrates to the brook of Egypt; and you will be gathered…
Isaiah 41:1(v10)“Keep silent before me, islands, and let the peoples renew their strength. Let them come near, then let them speak. Let’s meet together for…
Isaiah 42:4(v10)He will not fail nor be discouraged, until he has set justice in the earth, and the islands wait for his law.”
Isaiah 42:10(v10)Sing to Yahweh a new song, and his praise from the end of the earth, you who go down to the sea, and all that is therein, the islands and…
Isaiah 54:7(v10)“For a small moment I have forsaken you, but I will gather you with great mercies.
Isaiah 60:9(v10)Surely the islands will wait for me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them,…
Jeremiah 25:22(v10)and all the kings of Tyre, all the kings of Sidon, and the kings of the isle which is beyond the sea;
Jeremiah 50:17(v10)“Israel is a hunted sheep. The lions have driven him away. First, the king of Assyria devoured him, and now at last Nebuchadnezzar king of…
Jeremiah 50:19(v10)I will bring Israel again to his pasture, and he will feed on Carmel and Bashan. His soul will be satisfied on the hills of Ephraim and in…
Jeremiah 50:33(v11)Yahweh of Armies says: “The children of Israel and the children of Judah are oppressed together. All who took them captive hold them fast.…
Ezekiel 5:2(v10)A third part you shall burn in the fire in the middle of the city, when the days of the siege are fulfilled. You shall take a third part,…
Ezekiel 5:10(v10)Therefore the fathers will eat the sons within you, and the sons will eat their fathers. I will execute judgments on you; and I will…
Ezekiel 20:34(v10)I will bring you out from the peoples, and will gather you out of the countries in which you are scattered with a mighty hand, with an…
Ezekiel 20:40(v12)For in my holy mountain, in the mountain of the height of Israel,” says the Lord Yahweh, “there all the house of Israel, all of them, shall…
Ezekiel 37:24(v10)“ ‘ “My servant David will be king over them. They all will have one shepherd. They will also walk in my ordinances, and observe my…
Hosea 2:20-23(v12)I will even betroth you to me in faithfulness; and you shall know Yahweh. It will happen in that day, I will respond,” says Yahweh, “I will…
Hosea 13:14(v11)I will ransom them from the power of Sheol. I will redeem them from death! Death, where are your plagues? Sheol, where is your destruction?…
Micah 2:12(v10)I will surely assemble, Jacob, all of you; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as…
Micah 4:1-2(v12)But in the latter days, it will happen that the mountain of Yahweh’s temple will be established on the top of the mountains, and it will be…
Micah 5:4(v10)He shall stand, and shall shepherd in the strength of Yahweh, in the majesty of the name of Yahweh his God: and they will live, for then he…
Zephaniah 2:11(v10)Yahweh will be awesome to them, for he will famish all the gods of the land. Men will worship him, everyone from his place, even all the…
Zechariah 9:16(v10)Yahweh their God will save them in that day as the flock of his people; for they are like the jewels of a crown, lifted on high over his…
Matthew 22:29(v11)But Jesus answered them, “You are mistaken, not knowing the Scriptures, nor the power of God.
Luke 12:32(v10)Don’t be afraid, little flock, for it is your Father’s good pleasure to give you the Kingdom.
Hebrews 2:14-15(v11)Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might…
78 distinct cross-references across this passage (83 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv10–13The Prophet dwells at large on the redemption which…
The Prophet dwells at large on the redemption which was in the opinion of all incredible, especially as so many years had already elapsed; for it was the full extent of human life when the people had been buried, as it were, in their graves for seventy years. Then the length of time alone was sufficient to cut off every hope. No wonder then that our Prophet sets forth in a lofty strain the return of the people.
Hence he exclaims, Hear, ye nations, the word of Jehovah And then, as by God’s command, he sends forth heralds here and there to proclaim the favor granted: Go ye, he says, and announce it in remote islands Now, by these words he intimates that the liberation of the people would be a remarkable demonstration of God’s power, which was to be made known through all nations. Had not this been said, the hope of the people must have failed through its own weakness, and been reduced, as it were, to nothing. But when they heard. Jeremiah’s prophecy respecting this extraordinary favor of God, it was no common consolation to them; that is, that God would become such a deliverer to them that he would exercise his power in such a way as to become evident even to remote nations, yea, the report of which would penetrate into the farthest regions. By islands the Prophets mean countries beyond the sea; thus by the Jews, Italy, Spain, Greece, France, were called Islands. Then the Prophet here by remote islands, means all the regions of the world distant from Judea, and especially those beyond the sea.
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He afterwards says, he who has dispersed Israel will gather him This sentence confirms the hope of liberation; for God could easily redeem his people, since their exile was a punishment inflicted by his own hand. Had the Chaldeans obtained the victory over them by their own prowess, they might have cast away all hope as to their deliverance. God then exhorts the people here to entertain hope, because he could heal those wounds which he himself had inflicted; as though he had said, “I am he who drove you into exile, am I not able to bring you back? Had you been led away by the power of your enemies, you might be now without any hope of deliverance; but as nothing happened but through my righteous judgment, mercy can bring a remedy for all your evils.” Then God shews that their liberation could be easily effected, since the Chaldeans gained nothing by their own power, but as far as he permitted them when chastising his people. He then reasons from contraries, that since he had dispersed, he could also gather them. For had the Israelites been dispersed at the will and pleasure of men, their deliverance might have seemed to be beyond the power of God; but as he had chastised them, he could, as I have just said, heal the wounds inflicted by his own hand.
A useful doctrine may be hence deduced: the Prophet invites the people to repentance by reminding them that God had dispersed them; for had not the miserable people known this and been fully persuaded of it, they would not have fled to God’s mercy, nor have regarded him, nor entertained hope of deliverance. It was, therefore, necessary that repentance should in due order precede, that the people might embrace the deliverance offered to them. This is the reason why the Prophet says, that it was God who had dispersed Israel. He indeed reasons, as I have said, from contraries; but the sentence, no doubt, contains the exhortation which I have now stated, that the people might know that they suffered a just punishment; for it was not by chance, nor by the will of men, but by God’s righteous judgment, that they had been driven into exile.
It follows, and he will guard them as a shepherd his flock The Prophet here shews that God’s favor would not be momentary, but that their liberation would be the beginning of a deliverance continued to the end; and to know this is most necessary; for what would it avail us to be once delivered by God? Were it so, our salvation would soon fail. But when we hear that we are delivered by God from the tyranny of our enemies for this end, that he may continue towards us his favor, that he may become our perpetual guardian and shepherd, this is a solid ground of confidence. This then is the reason why the Prophet, after having spoken of the deliverance of his people, at the same time adds, that God would be their shepherd, that he would perpetually guard and preserve his people. It follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv11–13That is, from the Babylonians, and other enemies.
That is, from the Babylonians, and other enemies.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv10–13Jer 31:10 Hear the word of the LORD, O…
Jer 31:10 Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock.
Ver. 10. Hear the word of the Lord, O ye nations.] Hear and bear witness of the gracious promises that I make to my people; for I would have them noted and noticed.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv10–13God willeth his promises of good to his people…
God willeth his promises of good to his people to be published and declared beforehand, and that not to them only, but to other people, that the hand of his providence, when he brings them to pass, may be more conspicuous, and it may be undeniably owned to be the work of God, being no more than what he had foretold long before. God is not only the author of those judgments which come upon his people, but of their mercies; and his power in scattering them is enough to confirm us in a belief of his power to gather them. He will not only gather them, but keep and protect them when gathered; and thus God showeth himself their Shepherd: it is the work of a shepherd not only to call and gather his sheep together, but to watch over them, protect, and keep them, when they are so gathered together.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v10This paragraph is much to the same purport with…
This paragraph is much to the same purport with the last, publishing to the world, as well as to the church, the purposes of God's love concerning his people. This is a word of the Lord which the nations must hear, for it is a prophecy of a work of the Lord which the nations cannot but take notice of. Let them hear the prophecy, that they may the better understand and improve the performance; and let those that hear it themselves declare it to others, declare it in the isles afar off. It will be a piece of news that will spread all the world over. it will look very great in history; let us see how it looks in prophecy.
It is foretold, 1. That those who are dispersed shall be brought together again from their dispersions: He that scattereth Israel will gather him; for he knows whither he scattered them and therefore where to find them, Jer 31:10. Una eademque manus vulnus opemque tulit - The hand that inflicted the wound shall heal it. And when he has gathered him into one body, one fold, he will keep him, as a shepherd does his flock, from being scattered again. 2. That those who are sold and alienated shall be redeemed and brought back, Jer 31:11. Though the enemy that had got possession of him was stronger than he, yet the Lord, who is stronger than all. has redeemed and ransomed him, not by price, but by power, as of old out of the Egyptians' hands. 3. That with their liberty they shall have plenty and joy, and God shall be honoured and served with it, Jer 31:12, Jer 31:13. When they shall have returned to their own land they shall come and sing in the high place of Zion; on the top of that holy mountain they shall sing to the praise and glory of God. We read that they did so when the foundation of the temple was laid there; they sang together, praising and giving thanks to the Lord, Ezr 3:11. They shall flow together to the goodness of the Lord; that is, they shall flock in great numbers and with great forwardness and cheerfulness, as streams of water, to the goodness of the Lord, to the temple where he causes his goodness to pass before his people. They shall come together in solemn assemblies, to praise him for his goodness, and to pray for the fruits of it and the continuance of it; they shall come to bless him for his goodness, in giving them wheat, and wine, and oil, and the young of the flock and of the herd, which, now that they have obtained their freedom, they have an uncontested property in and the quiet and peaceable enjoyment of, and which therefore they honour God with the first-fruits of and out of which they bring offerings to his altar. Note, It is comfortable to observe the goodness of the Lord in the gifts of common providence, and even in them to taste covenant-love. Having plenty (plenty out of want and scarcity) they shall greatly rejoice, their soul shall be as a watered garden, flourishing and fruitful (Isa 58:11), pleasant and fragrant, and abounding in all good things. Note, Our souls are never valuable as gardens but when they are watered with the dews of God's Spirit and grace. It is a precious promise which follows, and which will not have its full accomplishment any where on this side the height of the heavenly Zion, that they shall not sorrow any more at all; for it is only in that new Jerusalem that all tears shall be wiped away, Rev 21:4. However, so far it was fulfilled to the returned captives that they had not any more those causes for sorrow which they had formerly had; and therefore (Jer 31:13) young men and old shall rejoice together; so grave shall the young men be in their joys as to keep company with the old men, and so transported shall the old men be as to associate with the young. Salva res est, saltat senex - The state prospers, and the aged dance. God will turn their mourning into joy, their fasts into solemn feasts, Zac 8:19. It was in the return out of Babylon that those who sowed in tears were made to reap in joy, Psa 126:5, Psa 126:6. Those are comforted indeed whom God comforts, and may forget their troubles when he makes them to rejoice from their sorrow, not only rejoice after it, but rejoice from it their joy shall borrow lustre from their sorrow, which shall serve as a foil to it; and the more they think of their troubles the more they rejoice in their deliverance. 4. That both the ministers and those they minister to shall have abundant satisfaction in what God gives them (Jer 31:14): I will satiate the soul of the priests with fatness; there shall be such a plenty of sacrifices brought to the altar that those who live upon the altar shall live very comfortably, they and their families shall be satiated with fatness, they shall have enough, and that of the best; and my people shall be satisfied with my goodness, and shall think there is enough in that to make them happy; and so there is. God's people have an abundant satisfaction in God's goodness, though they have but little of this world. Let them be satisfied of God's lovingkindness, and they will be satisfied with it and desire no more to make them happy. All this is applicable to the spiritual blessings which the redeemed of the Lord enjoy by Jesus Christ, infinitely more valuable than corn, and wine, and oil, and the satisfaction of soul which they have in the enjoyment of them. 5. That those particularly who had been in sorrow for the loss of their children who were carried into captivity should have that sorrow turned into joy upon their return, Jer 31:15-17. Here we have, (1.) The sad lamentation which the mothers made for the loss of their children (Jer 31:15): In Ramah was there a voice heard, at the time when the general captivity was, nothing but lamentation, and bitter weeping, more there than in other places, because there Nebuzaradan had the general rendezvous of his captives, as appears, Jer 40:1, where we find him sending Jeremiah back from Ramah. Rachel is here said to weep for her children. The sepulchre of Rachel was between Ramah and Bethlehem. Benjamin, one of the two tribes, and Ephraim, head of the ten tribes, were both descendants from Rachel. She had but two sons, the elder of whom was one for whom his father grieved andrefused to be comforted (Gen 37:35); the other she herself called Benoni - the son of my sorrow. Now the inhabitants of Ramah did in like manner grieve for their sons and their daughters that were carried away (as Sa1 30:6), and such a voice of lamentation was there as, to speak poetically, might even have raised Rachel out of her grave to mourn with them. The tender parents even refused to be comforted for their children, because they were not, were not with them, but were in the hands of their enemies; they were never likely to see them any more. This is applied by the evangelists to the great mourning that was at Bethlehem for the murder of the infants there by Herod (Mat 2:17-18), and this scripture is said to be then fulfilled. They wept for them, and would not be comforted, supposing the case would not admit any ground of comfort, because they were not. Note, Sorrow for the loss of children cannot but be great sorrow, especially if we so far mistake as to think they are not. (2.) Seasonable comfort administered to them in reference hereunto, Jer 31:16, Jer 31:17. They are advised to moderate that sorrow, and to set bounds to it: Refrain thy voice from weeping and thy eyes from tears. We are not forbidden to mourn in such a case; allowances are made for natural affection. But we must not suffer our sorrow to run into an extreme, to hinder our joy in God, or take us off from our duty to him. Though we mourn, we must not murmur, nor must we resolve, as Jacob did, to go to the grave mourning. In order to repress inordinate grief, we must consider that there is hope in our end, hope that there will be an end (the trouble will not last always), that it will be a happy and - the end will be peace. Note, It ought to support us under our troubles that we have reason to hope they will end well. The righteous has hope in his death; that will be the blessed period of his grief and the blessed passage to his joys. "There is hope for thy posterity" (so some read it); "though thou mayest not live to see these glorious days thyself, there is hope that thy posterity shall. Though one generation falls in the wilderness, the next shall enter Canaan. Two things thou mayest comfort thyself with the hope of:" - [1.] "The reward of thy work: - Thy suffering work shall be rewarded. The comforts of the deliverance shall be sufficient to balance all the grievances of thy captivity." God makes his people glad according to the days wherein he has afflicted them, and so there is a proportion between the joys and the sorrows, as between the reward and the work. The glory to be revealed, which the saints hope for in the end, will abundantly countervail the sufferings of this present time, Rom 8:18. [2.] "The restoration of thy children: They shall come again from the land of the enemy (Jer 31:16); they shall come again to their own border," Jer 31:17. There is hope that children at a distance may be brought home. Jacob had a comfortable meeting with Joseph after he had despaired of ever seeing him. There is hope concerning children removed by death that they shall return to their own border, to the happy lot assigned them in the resurrection, a lot in the heavenly Canaan, that border of his sanctuary. We shall see reason to repress our grief for the death of our children that are taken into covenant with God when we consider the hopes we have of their resurrection to eternal life. They are not lost, but gone before.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv10–13Hear the word of the Lord, O ye nations,....…
Hear the word of the Lord, O ye nations,.... The Gentiles: who are called upon to hear the word of the Gospel; the word of peace, reconciliation, and salvation by Christ, sent among them by him, for the calling and conversion of them, that they might believe in him, and profess his name:
and declare it in the isles afar off; having heard, received, and embraced the Gospel themselves, it became them to make it known to others; not only to those upon the continent and the isles adjacent, but to those afar off from it; such as these isles of ours, of Great Britain and Ireland; where, blessed be the Lord, this Gospel has been declared to the conversion and comfort of many, and to the glory of Christ:
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and say, he that scattered Israel will gather him: that is, the Lord that hath scattered the Jews throughout the nations of the world, and even in the isles afar off, will before long gather them together, and bring them into their own land. This may be understood of the spiritual Israel, be they Jews or Gentiles, the children of God scattered up and down in the world; and who, by reason of sin, and while in an unregenerate estate, are alienated from God, and at a distance from him; but are gathered together in one head, Christ, when he died for them, and redeemed them; and in the effectual calling, when they are gathered to God and Christ, one by one; and afterwards to more near communion with them; and, at last, to glory, and which is the sum and substance of the Gospel to be heard and declared:
and keep him as a shepherd doth his flock; so that they shall be scattered no more, as the Jews have been; nor any of them lost, as God's elect were in their first head Adam: they are Christ's flock, given him by the Father, and purchased with his blood; and having gathered them as above, he will keep them in his hands, from whence none can pluck them, and preserve them by his almighty power unto salvation; which doctrine of the saints' perseverance is a most comfortable doctrine of the Gospel to be published and declared.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv11–12Hath redeemed - God will as certainly do it,…
Hath redeemed - God will as certainly do it, as if he had already done it. In their deliverance as well from Babylon as Egypt, they were types of the deliverance of God's people, by Christ; as well as in their entering into Canaan, they were types of the saints, entering into heaven.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v12Verse 12. And shall flow together] Perhaps this may…
Verse 12. And shall flow together] Perhaps this may refer to their assembling at the three great national feasts, the passover, pentecost, and tabernacles.
Their soul shall be as a watered garden] Full of the light, life, and power of God; so that they shall rejoice evermore, pray without ceasing, and give thanks in every thing.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv10, 12Jer 31:10-11. Hear the word of the Lord, O…
Jer 31:10-11. Hear the word of the Lord, O ye nations, &c. — This apostrophe, or turning to the heathen nations, was, as it were, the prelude of calling them to the knowledge of the true God. This calling of them was certainly never effected by the Jews in the way and to the degree it was by the apostles of Christ and their disciples, who gained thousands more to Christianity than ever the Jews did to Judaism. Here the prophet calls upon the Gentiles, not the Jews, to hear the word of the Lord, and to proclaim or make it known; and the event has proved that he did not do this but by the direction of the Divine Spirit, since the Gentiles were far more ready to hear and obey the word of God by Christ, and to receive his divine doctrine, and propagate it, than the Jews were. Declare it in the isles afar off — The Jews, as we have repeatedly seen, called all the countries islands to which they went by sea. He that scattered Israel, &c. — He that caused Israel to be carried away captive into various countries, and dispersed them over the face of the earth, will gather them into one body or people, Isa 11:12; Isa 27:12; Isa 54:7. And keep him as a shepherd does his flock — As God’s care over his people is often compared to that of a shepherd, so the office of the Messiah is described under the same character, Isa 40:11, and particularly with respect to the Jews, after their conversion and restoration. For the Lord hath redeemed Jacob, &c., from him that was stronger than he — From those who by subtlety and power conquered him, and detained him captive; an emblem of that redemption which Christ obtains for us by vanquishing the devil, called the strong one, Mat 12:29.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv10, 12, 13The isles - The coast land of the Mediterranean,…
The isles - The coast land of the Mediterranean, used here to show that the most distant countries are to hear and marvel at Israel’s wonderful restoration.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v12Sion. There shall be no farther schism or idolatry…
Sion. There shall be no farther schism or idolatry among them. --- No more, if they prove faithful. This was not the case.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv10–13The tidings of God's interposition in behalf of Israel…
The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.
He that scattered will gather--He who scattered knows where to find Israel; He who smote can also heal.
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keep--not only will gather, but keep safely to the end (Joh 13:1; Joh 17:11).
shepherd-- (Isa 40:11; Eze 34:12-14).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv10–1310. Isles — Rather, coast-lands. God will give his…
10. Isles — Rather, coast-lands. God will give his people victory and deliverance, not only in the eyes of the nations immediately about them, but even the distant dwellers on the coast-lands of the Mediterranean shall in this hear the word of the Lord.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv10, 12, 1310. For the general sense, and in particular for…
10. For the general sense, and in particular for the term “the isles” (See on Jer_25:22), cp. Isa_41:1; Isa_42:10; Isa_49:1.
He that scattered Israel will gather him] The nations are instructed that as it was not their doing but God’s, that His people had been subject to a foreign yoke, so now their restoration will be His work alone.
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10–14. See introd. summary to the section.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv10–12(10) Declare it in the isles afar off .…
(10) Declare it in the isles afar off . . .—The “isles” appear here, as in Psa_72:10, Isa_40:15; Isa_41:1; Isa_49:1; Isa_66:19, as the vague representative of the distant lands of the west—sometimes (as in Num_24:24; Jer_2:10) with the addition of Chittim. Of the isles so referred to, Cyprus and Crete, so far as any definite localities were thought of, would probably be most conspicuous. Both the “nations” and the “isles” represent the heathen whom the prophet calls to join in the praises offered by Israel.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv10–13The isles; i.e. the distant countries of the West.…
The isles; i.e. the distant countries of the West. (see on Jer_2:10) So great an event as the restoration of the chosen people would be of worldwide importance. He that scattered Israel will gather him, etc. "The Israelites were the flock of Jehovah, (Psa_77:20 Psa_80:1) but during the Captivity a scattered and miserable flock. Jeremiah says that his eye "shall run down with tears, because the flock of Jehovah is carried away captive". (Jer_13:17) The change in the fortunes of the Jews is compared by the prophets to a shepherd"s seeking his lost sheep, and feeding them again in green pastures. (Jer_31:10 Jer_1:19 Eze_34:11-16) The reference is not so much to the homeward journey of the exiles as to the state of temporal and spiritual happiness in which they would find themselves on their return. The same figures occur in a psalm, where a reference to the return from exile is excluded by the pre-exile date, "... feed them also, and carry them forever (Psa_28:9) (from the writer"s note on Isa_40:11)
Vers. 10-14. The redemption of Israel a great and notable event.
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It is to be proclaimed as of universal import and consequence. The scattering of Israel may be alluded to in speaking of "the nations" and "the isles," or these may be addressed simply as onlookers of the mighty drama. What happens to God"s people must concern the whole world.
I AS AN EXHIBITION OF DIVINE GRACE AND POWER. (Vers. 10, 11)
1. It betokened the restoration of God"s favour. (Ver. 10.) The term of punishment was to draw to a close, and the era of reconciliation to commence. Just as he had "scattered" the Israelites, now he was about to recall them to Canaan. In the one act, as in the other, the Divine intervention and its moral significance would be made manifest. The greatest judgments of God on earth have their limits. "He will not always chide, neither will he keep his anger forever." How carefully should the times of Divine discipline and reconciliation be observed by those who are concerned in them!
2. The power of God would be displayed in it. (Vers. 10, 11; cf. ver. 8) As Sovereign. The words used, "He that scattered Israel will gather him," would seem to mean he that scattered Israel would alone know where to discover them again. The figure of a shepherd and his flock is also suggestive of skill and authority. As the restored unity and national life of Israel were to be a marvellous phenomenon, much more would the spiritual unity of God"s people throughout the world, of which the former was but the prototype. "The Lord knoweth them that are his." Another proof of the Divine power was afforded in the fact that Israel was to be delivered from one "that was stronger than he." The power of Nebuchadnezzar was to be broken. So the world-power which prevents the true freedom and unity of the Church from being realized will be destroyed. Indeed, already Christ has declared himself as "him that overcometh the world;" and in view of this the "little flock" are not to be dismayed. The day is coming when all enemies will be put under the feet of Christ, the Lord of the Church.
II AS RESULTING IN NATIONAL AND SPIRITUAL PROSPERITY. (Vers. 12-14) It was not only to be a restoration of the people to their own land. God does nothings, by halves. The industry, social and national development, and the spiritual life of Israel would be abundantly blessed.
1. The well being of God"s people is viewed as connected. The spiritual with the material, and the material with the spiritual. There is no austerity in the religion of the restored, and yet their life is full of the spirit and practice of religion. The blessing of God upon the fruits of the earth is gratefully recognized, and as with a common thankfulness the people "flow together" to the great festivals of the temple. It is only as men exhibit this spirit the spirit of righteousness and thankfulness that the earth will succeed better than the wicked, even in secular pursuits. "Godliness is profitable unto all things," etc. (1Ti_4:8)
2. It is to be complete and glorious. How spontaneous the piety of the redeemed! In the picture here sketched we seem to catch a glimpse of the fulness of the millennial joy. It is a state of overflowing, ecstatic blessedness. The religious and the secular pursuits of men are to be harmonized. Age is to forget its weakness, and the bereaved their grief. The Church is to share in the general prosperity, and, as a consequence of the efficiency and fervour of its ministrations, the people are to be "satisfied with my goodness." When shall this vision of human life in its wholeness and its glory be realized? Our own times exhibit few signs of such a golden age. Yet the Word of the Lord has spoken it, and we should with patience both labour and look for its fulfillment. M.
The Scatterer the Gatherer.
"He that scattered Israel," etc. It is possible that there should be a scattering which has no gathering. Not seldom we see men squandering every gift and blessing God has endowed them with time, health, opportunities, friends, etc. And such scattering has often no gathering to follow it, save of the appropriate harvest of ruin whose seed has been so diligently sown. But there may be also a gathering which has never been preceded by any scattering. The Father"s house may never have been forsaken, the children therein may have grown up in his love and service, without a thought or wish for the far country whither prodigals love to go. As the former fact, the scattering that has no gathering, is the saddest of all, so this latter, the gathering which has known no scattering, is the most blessed of all. It is that of those who have lived ever in the love of God; it is that of the holy angels. But there is a scattering which is followed by a gathering. Such is spoken of in this verse (10). God was the Author of both in regard to Israel. Let us take
I ILLUSTRATIONS OF SUCH PROCEDURE. There is that of the sower. He scatters his grain in the furrows, and throws it broadcast o"er the land. But by and by he gathers in the rich harvest. The merchant. He scatters his wealth in this venture and in that, in the confidence that he shall, in due time, gather large increase of wealth thereby. The father of a family, when disease has broken out in the home. The children are sent hither and thither, scattered, but with the intent that when the disease is banished they may all be gathered again without loss or harm. And God has scattered the children of men, and the fortunes of men oftentimes, but with the intent of gathering them again. Job. Jacob. Israel"s exile. The sending forth and return of our Lord"s apostles. The persecution of the Church about Stephen. The whole company of the children of God which are scattered abroad, all to be gathered in at last in the Father"s house on high.
II REASONS OF IT. In the case of such as the sower, etc., these are obvious. But the reasons that influence them in their conduct are akin to those which we may believe order the like Divine procedure. By scattering his people hither and thither broadcast o"er the world, God looks for a harvest from such seed; and how often he has gathered such harvest from such sowing! And the parent"s reason scattering his children to protect them from evil which would have befallen them had they remained together in one place, but purposing to gather them again when the fear of the evil is no more how much of the painful scatterings which in this life we know and experience may be explained so! When the fire of the foe threatens the massed ranks of an army, the commander scatters his men, bids them take "open order," and so Eaves them. When the fire ceases, they close up once more. It was to save men from a great sin that God scattered them at Babel. Such divisions and separations are needful now. But he that scattereth will gather.
III LESSONS.
1. Submission. There is wise and good reason for all that now is. What is, is best.
2. Hope. Yes; "let our eyes look right on, and our eyelids straight before us." "He that scattereth will gather." Meanwhile:
3. Obedience. If God have scattered me or mine, inquire why he has done so. Put yourself in line with God"s purposes; for "he always wins who sides with thee. C.
The Scatterer also the Gatherer.
I GOD AS THE SCATTERER. Seeing that the Scatterer becomes the Gatherer, it is evident that scattering is used to describe his action by a sort of accommodation. Outwardly it looks like scattering; but there is a spirit and a purpose and a regulative principle in the action which makes it to be really only a stage in a more complete gathering worthy of the name. It is, perhaps, worthy of note that there is in the Hebrew word something of the idea of scattering even as seed is scattered. Now, when seed is scattered, it is with a perfect knowledge of the large gathering which will result. Seed is not flung at random, and then left forever. Beforehand there is preparation and afterwards there is expectation. And so we see that when God uses the same name for an action that we do, it by no means follows that he is doing just the same thing as we should indicate by the name. Note also that in this very prophecy here there is a reference to a very old intimation of the distresses that might come on Israel in the event of disobedience," I will scatter you among the heathen". (Lev_26:33)
II GOD AS THE GATHERER. What a difference here between man and God! Oftentimes it is easy for man to scatter; but how shall he gather again? One fool can undo in a few hours what wise and diligent men have taken years in building up. But since God scatters upon principle, he knows where every fragment is, and continues to superintend and guide it as part of the whole. We see only disjointed parts, and so there is something very nondescript and puzzling and ineffectual looking about their operations. God, however, sees the whole. Hence the insistence in apostolic teaching upon unity. Christians could not be kept in one place. Persecution drove them apart; the needs of the gospel sent each apostle into his own field; and Christians sprang up in many far separated places. But though scattered and separated in appearance, they were still one, because the one Spirit was in them. The gathering principle is, in Christians, a principle that rises dominant over all earthly distinctions. Men cannot be kept permanently together unless the Christian spirit is in them; and if the Christian spirit is in them, there is no power that can keep them permanently separated.
III GOD AS HE WHO KEEPS HIS PEOPLE FROM A SECOND SCATTERING. We cannot put too much force into this thought of God keeping his people as a shepherd does his flock. What a significance it adds to the way in which Jesus speaks of himself as the good Shepherd! Who shall scatter when it is God"s will to gather and to unite in an abiding company? Who shall scatter when he who gathers has in him not only the spirit of a shepherd, but also the power to keep his sheep from all danger? And what a warning to us against all needless separations! Men are betrayed into danger to themselves by pushing individual liberty to extremes. The shepherd will keep every member of the flock so long as it holds to the flock. God will only keep us so long as we are in his way, within his boundaries, subject to his directions. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv10, 12, 13Hear the Word of the Lord, O ye nations.
Jer_31:10-11
Hear the Word of the Lord, O ye nations.
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Gods Word
I. The word of the Lord.
1. The sublimity and mystery of the doctrine it reveals.
2. The purity and spirituality of its doctrines.
3. The harmony of its different authors.
4. The fulfilment of its predictions and promises.
5. The enmity that is in the carnal mind against it.
6. The power that it has upon the human heart.
II. The preachers word.
1. To be preached wholly. Doctrine, experience, and practice.
2. To be preached freely.
3. To be preached affectionately and warmly.
4. To be preached constantly.
III. The duty of the hearer--to hear.
1. To prepare in the closet for hearing.
2. To believe what is heard.
3. To reduce what is heard to practice. (G. J. Till.)
He that scattered Israel will gather him.
Development by crises
This is an entirely reassuring message for a nation passing through an ecclesiastical crisis. It tells us that vast upheavals of thought and life have their place in the plan of God, advance under His sovereign leadership, and are compelled to contribute to the carrying-out of His purpose to redeem, remake, and reunite with Himself, the whole race of man. It is a rigid truth, God scatters Israel; the Israel He Himself called and created; and his an infinite solace to know that the scattering is His and not anothers. It is an equally indisputable fact that the God who scatters Israel gathers him again and keeps him as a shepherd his flock. He gathered before He scattered, and He will gather again after He has scattered. Israel will not perish. Never! The social and ecclesiastical moulds in which her life is cast may be broken again and again; but the life endures. God is the God of salvation. He is always mindful of His own. Hope in Him, and hope for evermore! That swift upleap of faith and hope to the summits of clearest vision is vindicated by the whole story of the Exile. The joy that was set before the strong soul of the seer in these days of crushing disaster was realised in the experiences of the succeeding centuries. The prophecy was fulfilled. The crisis was educational, purifying, expanding, uplifting, and unifying; divisive for the day and the hour, but uniting on purer principles and for broader and higher ideals for evermore. As men are educated by their mistakes, and even their sins become as staves in a ladder by which they climb to God, so the Israelites rose on stepping stones of their dead selves to higher things. The sevenfold blessing of the Exile stands written in the unimpeachable Chronicles of Israel, and the world. But, a greater than Jeremiah, describing the facts of His own day and ministry, says, The wolf scattereth the sheep. For again, nearly six hundred years after the time of the prophet, mere was another crisis in the Church of Israel, and another exile was at the doors. Once more the holy city was to be trodden under foot of men, and the holy people were already seized by the wolf, and about to be scattered to the ends of the earth! The significance of the first exile was forgotten. The lessons of experience were unheeded by the leaders of the Jewish people. Priest, and scribe, and Pharisee had corrupted religion again; taught that the outward rites of worship were of more importance than keeping the commandments of God; substituted ceremonialism for obedience, and the use of the sacraments for loving service of man. And so the sheep were scattered. But this is exactly the same spirit which broke the heart of the prophet Jeremiah until he saw it overtaken by the Divine punishment; and then, passing by the iniquity of the leaders of the people, and looking at the penalty which, because it was inflicted by God, had in it an element of recuperation and of hope, he said, God scatters; but He that scattered Israel will gather him. These are, then, two ways of regarding two similar crises, and both are necessary to a just and full interpretation of their meaning. Jesus, speaking to the authoritative religious leaders of Israel, who have, sincerely enough, it may be, but mistakenly, made themselves the foes of God and men, seeks to lay bare their guilt, and therefore fixes upon and exposes the wolf-like ravages wrought on the religious life of the people by their absolute want of the veriest shreds of real religion. His aim is to convict these leaders of the wrong they are doing to their God and to their country. Not so Jeremiah: he is anticipating the great word, Comfort ye My people; speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; that she hath received of the Lords hand double for all her sins. But the richest draught of consolation in Jeremiahs Gospel is in the assertion of the principle on which these national and institutional changes proceed. Gods goal, he says, is always constructive, not destructive; the gathering together in one the children of God that are scattered abroad, and not the driving them away from home and fatherland. He shatters the social form of Israels life for the sake of the more perfect and adequate rebuilding of the nobler Israel on the basis of His original redemptive idea. This law is older than all Churches, more fundamental than all States, and as wide and deep as our human life. It is the vital condition of progress. God is at war with the obsolete. He is the living God, and seeks life, and promotes life. The Churches are secondary to the kingdom. They exist for religion, and not religion for them. As words are to ideas, tools to service, so are Churches to the kingdom of God and the service of man, and therefore the crisis in the Church is not likely to be inimical to religion in the end. It will promote real religion, expand it, clear it of the accretions of the past, set it free of the false alliances into which it has entered, convert it from its paganisms, and restore it to its original purity and vigour. And now, what is to be our attitude to these crises in the religious life of our country? Surely, not merely one of silent acquiescence in and gratitude for the work of God, but rather of intelligent, prayerful, large-hearted, and wise co-operation. We are called to be co-workers with Him, to fall in with His laws, to take part in the furtherance of His beneficent work of scattering and gathering His Israel. Our first business is to get on the side of His laws, of His justice and righteousness, at all costs; not to seek the pleasant paths of neutrality and indifference, but to accept boldly the responsibilities placed upon us by our subjection to Christ, and by the exposition and application of His Gospel to the manifold needs of our time. We must begin with ourselves. He who would free others must himself be free. (J. Clifford, D. D.)
Gods grace shown to Israel
I. Gods dealing with them in the past.
1. Redeemed them (verse 11).
2. Remembered them (verse 20).
3. Loved them (verse 3).
4. Drew them (verse 3).
II. Gods promise to them in the future. He will forgive them (verse 34). He will forget their sin (verse 34). He will gather them out (verse 8). He will keep them near (verse 10). He will lead them on (verse 9). He will prosper them in the way (verse 12). He will satisfy them fully (verse 14). He will watch over them continually (verse 28), (C. Inglis.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v11redeemed (See Scofield "Isa 59:20"). See Scofield "Exo 14:30".
redeemed (See Scofield "Isa 59:20"). See Scofield "Exo 14:30".
ransomed
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Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv10, 12, 13General Information:
General Information:
Yahweh continues speaking about how he will bring the Israelite people back from being captives in Babylon.
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Hear ... Report
Yahweh is speaking to the nations, so these verbs are plural. (See: Pronouns)
The one who scattered Israel is gathering her up and keeping her
Yahweh speaks of himself as if he were someone else, and he speaks of the people of Israel as if they were a helpless woman. AT: "I caused my people Israel to be scattered among the nations, but now I am bringing them home and keeping them" (See: Pronouns and Metaphor)
as a shepherd keeps his sheep
A shepherd cares for and protects his sheep, and Yahweh is promising to care for and protect the Israelites. (See: Simile)
For Yahweh has ransomed Jacob and has redeemed him from the hand that was too strong for him
These two phrases mean basically the same thing and emphasize that it is Yahweh who has rescued the people of Israel. AT: "For Yahweh has rescued the people of Israel from their enemy who was too strong for them" (See: Parallelism and Metonymy)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv10–1331:10 The Lord promised to gather his people from…
31:10 The Lord promised to gather his people from the nations of the world and be their shepherd in place of the wicked shepherds who had led Israel and Judah astray.
John Calvin 1540 · Public Domain On vv10–13 The Prophet dwells at large on the redemption which…
The Prophet dwells at large on the redemption which was in the opinion of all incredible, especially as so many years had already elapsed; for it was the full extent of human life when the people had been buried, as it were, in their graves for seventy years. Then the length of time alone was sufficient to cut off every hope. No wonder then that our Prophet sets forth in a lofty strain the return of the people.
Hence he exclaims, Hear, ye nations, the word of Jehovah And then, as by God’s command, he sends forth heralds here and there to proclaim the favor granted: Go ye, he says, and announce it in remote islands Now, by these words he intimates that the liberation of the people would be a remarkable demonstration of God’s power, which was to be made known through all nations. Had not this been said, the hope of the people must have failed through its own weakness, and been reduced, as it were, to nothing. But when they heard. Jeremiah’s prophecy respecting this extraordinary favor of God, it was no common consolation to them; that is, that God would become such a deliverer to them that he would exercise his power in such a way as to become evident even to remote nations, yea, the report of which would penetrate into the farthest regions. By islands the Prophets mean countries beyond the sea; thus by the Jews, Italy, Spain, Greece, France, were called Islands. Then the Prophet here by remote islands, means all the regions of the world distant from Judea, and especially those beyond the sea.
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He afterwards says, he who has dispersed Israel will gather him This sentence confirms the hope of liberation; for God could easily redeem his people, since their exile was a punishment inflicted by his own hand. Had the Chaldeans obtained the victory over them by their own prowess, they might have cast away all hope as to their deliverance. God then exhorts the people here to entertain hope, because he could heal those wounds which he himself had inflicted; as though he had said, “I am he who drove you into exile, am I not able to bring you back? Had you been led away by the power of your enemies, you might be now without any hope of deliverance; but as nothing happened but through my righteous judgment, mercy can bring a remedy for all your evils.” Then God shews that their liberation could be easily effected, since the Chaldeans gained nothing by their own power, but as far as he permitted them when chastising his people. He then reasons from contraries, that since he had dispersed, he could also gather them. For had the Israelites been dispersed at the will and pleasure of men, their deliverance might have seemed to be beyond the power of God; but as he had chastised them, he could, as I have just said, heal the wounds inflicted by his own hand.
A useful doctrine may be hence deduced: the Prophet invites the people to repentance by reminding them that God had dispersed them; for had not the miserable people known this and been fully persuaded of it, they would not have fled to God’s mercy, nor have regarded him, nor entertained hope of deliverance. It was, therefore, necessary that repentance should in due order precede, that the people might embrace the deliverance offered to them. This is the reason why the Prophet says, that it was God who had dispersed Israel. He indeed reasons, as I have said, from contraries; but the sentence, no doubt, contains the exhortation which I have now stated, that the people might know that they suffered a just punishment; for it was not by chance, nor by the will of men, but by God’s righteous judgment, that they had been driven into exile.
It follows, and he will guard them as a shepherd his flock The Prophet here shews that God’s favor would not be momentary, but that their liberation would be the beginning of a deliverance continued to the end; and to know this is most necessary; for what would it avail us to be once delivered by God? Were it so, our salvation would soon fail. But when we hear that we are delivered by God from the tyranny of our enemies for this end, that he may continue towards us his favor, that he may become our perpetual guardian and shepherd, this is a solid ground of confidence. This then is the reason why the Prophet, after having spoken of the deliverance of his people, at the same time adds, that God would be their shepherd, that he would perpetually guard and preserve his people. It follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv11–13 That is, from the Babylonians, and other enemies.
That is, from the Babylonians, and other enemies.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–13 Jer 31:10 Hear the word of the LORD, O…
Jer 31:10 Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock.
Ver. 10. Hear the word of the Lord, O ye nations.] Hear and bear witness of the gracious promises that I make to my people; for I would have them noted and noticed.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–13 God willeth his promises of good to his people…
God willeth his promises of good to his people to be published and declared beforehand, and that not to them only, but to other people, that the hand of his providence, when he brings them to pass, may be more conspicuous, and it may be undeniably owned to be the work of God, being no more than what he had foretold long before. God is not only the author of those judgments which come upon his people, but of their mercies; and his power in scattering them is enough to confirm us in a belief of his power to gather them. He will not only gather them, but keep and protect them when gathered; and thus God showeth himself their Shepherd: it is the work of a shepherd not only to call and gather his sheep together, but to watch over them, protect, and keep them, when they are so gathered together.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v10 This paragraph is much to the same purport with…
This paragraph is much to the same purport with the last, publishing to the world, as well as to the church, the purposes of God's love concerning his people. This is a word of the Lord which the nations must hear, for it is a prophecy of a work of the Lord which the nations cannot but take notice of. Let them hear the prophecy, that they may the better understand and improve the performance; and let those that hear it themselves declare it to others, declare it in the isles afar off. It will be a piece of news that will spread all the world over. it will look very great in history; let us see how it looks in prophecy.
It is foretold, 1. That those who are dispersed shall be brought together again from their dispersions: He that scattereth Israel will gather him; for he knows whither he scattered them and therefore where to find them, Jer 31:10. Una eademque manus vulnus opemque tulit - The hand that inflicted the wound shall heal it. And when he has gathered him into one body, one fold, he will keep him, as a shepherd does his flock, from being scattered again. 2. That those who are sold and alienated shall be redeemed and brought back, Jer 31:11. Though the enemy that had got possession of him was stronger than he, yet the Lord, who is stronger than all. has redeemed and ransomed him, not by price, but by power, as of old out of the Egyptians' hands. 3. That with their liberty they shall have plenty and joy, and God shall be honoured and served with it, Jer 31:12, Jer 31:13. When they shall have returned to their own land they shall come and sing in the high place of Zion; on the top of that holy mountain they shall sing to the praise and glory of God. We read that they did so when the foundation of the temple was laid there; they sang together, praising and giving thanks to the Lord, Ezr 3:11. They shall flow together to the goodness of the Lord; that is, they shall flock in great numbers and with great forwardness and cheerfulness, as streams of water, to the goodness of the Lord, to the temple where he causes his goodness to pass before his people. They shall come together in solemn assemblies, to praise him for his goodness, and to pray for the fruits of it and the continuance of it; they shall come to bless him for his goodness, in giving them wheat, and wine, and oil, and the young of the flock and of the herd, which, now that they have obtained their freedom, they have an uncontested property in and the quiet and peaceable enjoyment of, and which therefore they honour God with the first-fruits of and out of which they bring offerings to his altar. Note, It is comfortable to observe the goodness of the Lord in the gifts of common providence, and even in them to taste covenant-love. Having plenty (plenty out of want and scarcity) they shall greatly rejoice, their soul shall be as a watered garden, flourishing and fruitful (Isa 58:11), pleasant and fragrant, and abounding in all good things. Note, Our souls are never valuable as gardens but when they are watered with the dews of God's Spirit and grace. It is a precious promise which follows, and which will not have its full accomplishment any where on this side the height of the heavenly Zion, that they shall not sorrow any more at all; for it is only in that new Jerusalem that all tears shall be wiped away, Rev 21:4. However, so far it was fulfilled to the returned captives that they had not any more those causes for sorrow which they had formerly had; and therefore (Jer 31:13) young men and old shall rejoice together; so grave shall the young men be in their joys as to keep company with the old men, and so transported shall the old men be as to associate with the young. Salva res est, saltat senex - The state prospers, and the aged dance. God will turn their mourning into joy, their fasts into solemn feasts, Zac 8:19. It was in the return out of Babylon that those who sowed in tears were made to reap in joy, Psa 126:5, Psa 126:6. Those are comforted indeed whom God comforts, and may forget their troubles when he makes them to rejoice from their sorrow, not only rejoice after it, but rejoice from it their joy shall borrow lustre from their sorrow, which shall serve as a foil to it; and the more they think of their troubles the more they rejoice in their deliverance. 4. That both the ministers and those they minister to shall have abundant satisfaction in what God gives them (Jer 31:14): I will satiate the soul of the priests with fatness; there shall be such a plenty of sacrifices brought to the altar that those who live upon the altar shall live very comfortably, they and their families shall be satiated with fatness, they shall have enough, and that of the best; and my people shall be satisfied with my goodness, and shall think there is enough in that to make them happy; and so there is. God's people have an abundant satisfaction in God's goodness, though they have but little of this world. Let them be satisfied of God's lovingkindness, and they will be satisfied with it and desire no more to make them happy. All this is applicable to the spiritual blessings which the redeemed of the Lord enjoy by Jesus Christ, infinitely more valuable than corn, and wine, and oil, and the satisfaction of soul which they have in the enjoyment of them. 5. That those particularly who had been in sorrow for the loss of their children who were carried into captivity should have that sorrow turned into joy upon their return, Jer 31:15-17. Here we have, (1.) The sad lamentation which the mothers made for the loss of their children (Jer 31:15): In Ramah was there a voice heard, at the time when the general captivity was, nothing but lamentation, and bitter weeping, more there than in other places, because there Nebuzaradan had the general rendezvous of his captives, as appears, Jer 40:1, where we find him sending Jeremiah back from Ramah. Rachel is here said to weep for her children. The sepulchre of Rachel was between Ramah and Bethlehem. Benjamin, one of the two tribes, and Ephraim, head of the ten tribes, were both descendants from Rachel. She had but two sons, the elder of whom was one for whom his father grieved andrefused to be comforted (Gen 37:35); the other she herself called Benoni - the son of my sorrow. Now the inhabitants of Ramah did in like manner grieve for their sons and their daughters that were carried away (as Sa1 30:6), and such a voice of lamentation was there as, to speak poetically, might even have raised Rachel out of her grave to mourn with them. The tender parents even refused to be comforted for their children, because they were not, were not with them, but were in the hands of their enemies; they were never likely to see them any more. This is applied by the evangelists to the great mourning that was at Bethlehem for the murder of the infants there by Herod (Mat 2:17-18), and this scripture is said to be then fulfilled. They wept for them, and would not be comforted, supposing the case would not admit any ground of comfort, because they were not. Note, Sorrow for the loss of children cannot but be great sorrow, especially if we so far mistake as to think they are not. (2.) Seasonable comfort administered to them in reference hereunto, Jer 31:16, Jer 31:17. They are advised to moderate that sorrow, and to set bounds to it: Refrain thy voice from weeping and thy eyes from tears. We are not forbidden to mourn in such a case; allowances are made for natural affection. But we must not suffer our sorrow to run into an extreme, to hinder our joy in God, or take us off from our duty to him. Though we mourn, we must not murmur, nor must we resolve, as Jacob did, to go to the grave mourning. In order to repress inordinate grief, we must consider that there is hope in our end, hope that there will be an end (the trouble will not last always), that it will be a happy and - the end will be peace. Note, It ought to support us under our troubles that we have reason to hope they will end well. The righteous has hope in his death; that will be the blessed period of his grief and the blessed passage to his joys. "There is hope for thy posterity" (so some read it); "though thou mayest not live to see these glorious days thyself, there is hope that thy posterity shall. Though one generation falls in the wilderness, the next shall enter Canaan. Two things thou mayest comfort thyself with the hope of:" - [1.] "The reward of thy work: - Thy suffering work shall be rewarded. The comforts of the deliverance shall be sufficient to balance all the grievances of thy captivity." God makes his people glad according to the days wherein he has afflicted them, and so there is a proportion between the joys and the sorrows, as between the reward and the work. The glory to be revealed, which the saints hope for in the end, will abundantly countervail the sufferings of this present time, Rom 8:18. [2.] "The restoration of thy children: They shall come again from the land of the enemy (Jer 31:16); they shall come again to their own border," Jer 31:17. There is hope that children at a distance may be brought home. Jacob had a comfortable meeting with Joseph after he had despaired of ever seeing him. There is hope concerning children removed by death that they shall return to their own border, to the happy lot assigned them in the resurrection, a lot in the heavenly Canaan, that border of his sanctuary. We shall see reason to repress our grief for the death of our children that are taken into covenant with God when we consider the hopes we have of their resurrection to eternal life. They are not lost, but gone before.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–13 Hear the word of the Lord, O ye nations,....…
Hear the word of the Lord, O ye nations,.... The Gentiles: who are called upon to hear the word of the Gospel; the word of peace, reconciliation, and salvation by Christ, sent among them by him, for the calling and conversion of them, that they might believe in him, and profess his name:
and declare it in the isles afar off; having heard, received, and embraced the Gospel themselves, it became them to make it known to others; not only to those upon the continent and the isles adjacent, but to those afar off from it; such as these isles of ours, of Great Britain and Ireland; where, blessed be the Lord, this Gospel has been declared to the conversion and comfort of many, and to the glory of Christ:
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and say, he that scattered Israel will gather him: that is, the Lord that hath scattered the Jews throughout the nations of the world, and even in the isles afar off, will before long gather them together, and bring them into their own land. This may be understood of the spiritual Israel, be they Jews or Gentiles, the children of God scattered up and down in the world; and who, by reason of sin, and while in an unregenerate estate, are alienated from God, and at a distance from him; but are gathered together in one head, Christ, when he died for them, and redeemed them; and in the effectual calling, when they are gathered to God and Christ, one by one; and afterwards to more near communion with them; and, at last, to glory, and which is the sum and substance of the Gospel to be heard and declared:
and keep him as a shepherd doth his flock; so that they shall be scattered no more, as the Jews have been; nor any of them lost, as God's elect were in their first head Adam: they are Christ's flock, given him by the Father, and purchased with his blood; and having gathered them as above, he will keep them in his hands, from whence none can pluck them, and preserve them by his almighty power unto salvation; which doctrine of the saints' perseverance is a most comfortable doctrine of the Gospel to be published and declared.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–12 Hath redeemed - God will as certainly do it,…
Hath redeemed - God will as certainly do it, as if he had already done it. In their deliverance as well from Babylon as Egypt, they were types of the deliverance of God's people, by Christ; as well as in their entering into Canaan, they were types of the saints, entering into heaven.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v12 Verse 12. And shall flow together] Perhaps this may…
Verse 12. And shall flow together] Perhaps this may refer to their assembling at the three great national feasts, the passover, pentecost, and tabernacles.
Their soul shall be as a watered garden] Full of the light, life, and power of God; so that they shall rejoice evermore, pray without ceasing, and give thanks in every thing.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12 Jer 31:10-11. Hear the word of the Lord, O…
Jer 31:10-11. Hear the word of the Lord, O ye nations, &c. — This apostrophe, or turning to the heathen nations, was, as it were, the prelude of calling them to the knowledge of the true God. This calling of them was certainly never effected by the Jews in the way and to the degree it was by the apostles of Christ and their disciples, who gained thousands more to Christianity than ever the Jews did to Judaism. Here the prophet calls upon the Gentiles, not the Jews, to hear the word of the Lord, and to proclaim or make it known; and the event has proved that he did not do this but by the direction of the Divine Spirit, since the Gentiles were far more ready to hear and obey the word of God by Christ, and to receive his divine doctrine, and propagate it, than the Jews were. Declare it in the isles afar off — The Jews, as we have repeatedly seen, called all the countries islands to which they went by sea. He that scattered Israel, &c. — He that caused Israel to be carried away captive into various countries, and dispersed them over the face of the earth, will gather them into one body or people, Isa 11:12; Isa 27:12; Isa 54:7. And keep him as a shepherd does his flock — As God’s care over his people is often compared to that of a shepherd, so the office of the Messiah is described under the same character, Isa 40:11, and particularly with respect to the Jews, after their conversion and restoration. For the Lord hath redeemed Jacob, &c., from him that was stronger than he — From those who by subtlety and power conquered him, and detained him captive; an emblem of that redemption which Christ obtains for us by vanquishing the devil, called the strong one, Mat 12:29.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 12, 13 The isles - The coast land of the Mediterranean,…
The isles - The coast land of the Mediterranean, used here to show that the most distant countries are to hear and marvel at Israel’s wonderful restoration.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v12 Sion. There shall be no farther schism or idolatry…
Sion. There shall be no farther schism or idolatry among them. --- No more, if they prove faithful. This was not the case.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–13 The tidings of God's interposition in behalf of Israel…
The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.
He that scattered will gather--He who scattered knows where to find Israel; He who smote can also heal.
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keep--not only will gather, but keep safely to the end (Joh 13:1; Joh 17:11).
shepherd-- (Isa 40:11; Eze 34:12-14).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–13 10. Isles — Rather, coast-lands. God will give his…
10. Isles — Rather, coast-lands. God will give his people victory and deliverance, not only in the eyes of the nations immediately about them, but even the distant dwellers on the coast-lands of the Mediterranean shall in this hear the word of the Lord.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10, 12, 13 10. For the general sense, and in particular for…
10. For the general sense, and in particular for the term “the isles” (See on Jer_25:22), cp. Isa_41:1; Isa_42:10; Isa_49:1.
He that scattered Israel will gather him] The nations are instructed that as it was not their doing but God’s, that His people had been subject to a foreign yoke, so now their restoration will be His work alone.
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10–14. See introd. summary to the section.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–12 (10) Declare it in the isles afar off .…
(10) Declare it in the isles afar off . . .—The “isles” appear here, as in Psa_72:10, Isa_40:15; Isa_41:1; Isa_49:1; Isa_66:19, as the vague representative of the distant lands of the west—sometimes (as in Num_24:24; Jer_2:10) with the addition of Chittim. Of the isles so referred to, Cyprus and Crete, so far as any definite localities were thought of, would probably be most conspicuous. Both the “nations” and the “isles” represent the heathen whom the prophet calls to join in the praises offered by Israel.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–13 The isles; i.e. the distant countries of the West.…
The isles; i.e. the distant countries of the West. (see on Jer_2:10) So great an event as the restoration of the chosen people would be of worldwide importance. He that scattered Israel will gather him, etc. "The Israelites were the flock of Jehovah, (Psa_77:20 Psa_80:1) but during the Captivity a scattered and miserable flock. Jeremiah says that his eye "shall run down with tears, because the flock of Jehovah is carried away captive". (Jer_13:17) The change in the fortunes of the Jews is compared by the prophets to a shepherd"s seeking his lost sheep, and feeding them again in green pastures. (Jer_31:10 Jer_1:19 Eze_34:11-16) The reference is not so much to the homeward journey of the exiles as to the state of temporal and spiritual happiness in which they would find themselves on their return. The same figures occur in a psalm, where a reference to the return from exile is excluded by the pre-exile date, "... feed them also, and carry them forever (Psa_28:9) (from the writer"s note on Isa_40:11)
Vers. 10-14. The redemption of Israel a great and notable event.
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It is to be proclaimed as of universal import and consequence. The scattering of Israel may be alluded to in speaking of "the nations" and "the isles," or these may be addressed simply as onlookers of the mighty drama. What happens to God"s people must concern the whole world.
I AS AN EXHIBITION OF DIVINE GRACE AND POWER. (Vers. 10, 11)
1. It betokened the restoration of God"s favour. (Ver. 10.) The term of punishment was to draw to a close, and the era of reconciliation to commence. Just as he had "scattered" the Israelites, now he was about to recall them to Canaan. In the one act, as in the other, the Divine intervention and its moral significance would be made manifest. The greatest judgments of God on earth have their limits. "He will not always chide, neither will he keep his anger forever." How carefully should the times of Divine discipline and reconciliation be observed by those who are concerned in them!
2. The power of God would be displayed in it. (Vers. 10, 11; cf. ver. 8) As Sovereign. The words used, "He that scattered Israel will gather him," would seem to mean he that scattered Israel would alone know where to discover them again. The figure of a shepherd and his flock is also suggestive of skill and authority. As the restored unity and national life of Israel were to be a marvellous phenomenon, much more would the spiritual unity of God"s people throughout the world, of which the former was but the prototype. "The Lord knoweth them that are his." Another proof of the Divine power was afforded in the fact that Israel was to be delivered from one "that was stronger than he." The power of Nebuchadnezzar was to be broken. So the world-power which prevents the true freedom and unity of the Church from being realized will be destroyed. Indeed, already Christ has declared himself as "him that overcometh the world;" and in view of this the "little flock" are not to be dismayed. The day is coming when all enemies will be put under the feet of Christ, the Lord of the Church.
II AS RESULTING IN NATIONAL AND SPIRITUAL PROSPERITY. (Vers. 12-14) It was not only to be a restoration of the people to their own land. God does nothings, by halves. The industry, social and national development, and the spiritual life of Israel would be abundantly blessed.
1. The well being of God"s people is viewed as connected. The spiritual with the material, and the material with the spiritual. There is no austerity in the religion of the restored, and yet their life is full of the spirit and practice of religion. The blessing of God upon the fruits of the earth is gratefully recognized, and as with a common thankfulness the people "flow together" to the great festivals of the temple. It is only as men exhibit this spirit the spirit of righteousness and thankfulness that the earth will succeed better than the wicked, even in secular pursuits. "Godliness is profitable unto all things," etc. (1Ti_4:8)
2. It is to be complete and glorious. How spontaneous the piety of the redeemed! In the picture here sketched we seem to catch a glimpse of the fulness of the millennial joy. It is a state of overflowing, ecstatic blessedness. The religious and the secular pursuits of men are to be harmonized. Age is to forget its weakness, and the bereaved their grief. The Church is to share in the general prosperity, and, as a consequence of the efficiency and fervour of its ministrations, the people are to be "satisfied with my goodness." When shall this vision of human life in its wholeness and its glory be realized? Our own times exhibit few signs of such a golden age. Yet the Word of the Lord has spoken it, and we should with patience both labour and look for its fulfillment. M.
The Scatterer the Gatherer.
"He that scattered Israel," etc. It is possible that there should be a scattering which has no gathering. Not seldom we see men squandering every gift and blessing God has endowed them with time, health, opportunities, friends, etc. And such scattering has often no gathering to follow it, save of the appropriate harvest of ruin whose seed has been so diligently sown. But there may be also a gathering which has never been preceded by any scattering. The Father"s house may never have been forsaken, the children therein may have grown up in his love and service, without a thought or wish for the far country whither prodigals love to go. As the former fact, the scattering that has no gathering, is the saddest of all, so this latter, the gathering which has known no scattering, is the most blessed of all. It is that of those who have lived ever in the love of God; it is that of the holy angels. But there is a scattering which is followed by a gathering. Such is spoken of in this verse (10). God was the Author of both in regard to Israel. Let us take
I ILLUSTRATIONS OF SUCH PROCEDURE. There is that of the sower. He scatters his grain in the furrows, and throws it broadcast o"er the land. But by and by he gathers in the rich harvest. The merchant. He scatters his wealth in this venture and in that, in the confidence that he shall, in due time, gather large increase of wealth thereby. The father of a family, when disease has broken out in the home. The children are sent hither and thither, scattered, but with the intent that when the disease is banished they may all be gathered again without loss or harm. And God has scattered the children of men, and the fortunes of men oftentimes, but with the intent of gathering them again. Job. Jacob. Israel"s exile. The sending forth and return of our Lord"s apostles. The persecution of the Church about Stephen. The whole company of the children of God which are scattered abroad, all to be gathered in at last in the Father"s house on high.
II REASONS OF IT. In the case of such as the sower, etc., these are obvious. But the reasons that influence them in their conduct are akin to those which we may believe order the like Divine procedure. By scattering his people hither and thither broadcast o"er the world, God looks for a harvest from such seed; and how often he has gathered such harvest from such sowing! And the parent"s reason scattering his children to protect them from evil which would have befallen them had they remained together in one place, but purposing to gather them again when the fear of the evil is no more how much of the painful scatterings which in this life we know and experience may be explained so! When the fire of the foe threatens the massed ranks of an army, the commander scatters his men, bids them take "open order," and so Eaves them. When the fire ceases, they close up once more. It was to save men from a great sin that God scattered them at Babel. Such divisions and separations are needful now. But he that scattereth will gather.
III LESSONS.
1. Submission. There is wise and good reason for all that now is. What is, is best.
2. Hope. Yes; "let our eyes look right on, and our eyelids straight before us." "He that scattereth will gather." Meanwhile:
3. Obedience. If God have scattered me or mine, inquire why he has done so. Put yourself in line with God"s purposes; for "he always wins who sides with thee. C.
The Scatterer also the Gatherer.
I GOD AS THE SCATTERER. Seeing that the Scatterer becomes the Gatherer, it is evident that scattering is used to describe his action by a sort of accommodation. Outwardly it looks like scattering; but there is a spirit and a purpose and a regulative principle in the action which makes it to be really only a stage in a more complete gathering worthy of the name. It is, perhaps, worthy of note that there is in the Hebrew word something of the idea of scattering even as seed is scattered. Now, when seed is scattered, it is with a perfect knowledge of the large gathering which will result. Seed is not flung at random, and then left forever. Beforehand there is preparation and afterwards there is expectation. And so we see that when God uses the same name for an action that we do, it by no means follows that he is doing just the same thing as we should indicate by the name. Note also that in this very prophecy here there is a reference to a very old intimation of the distresses that might come on Israel in the event of disobedience," I will scatter you among the heathen". (Lev_26:33)
II GOD AS THE GATHERER. What a difference here between man and God! Oftentimes it is easy for man to scatter; but how shall he gather again? One fool can undo in a few hours what wise and diligent men have taken years in building up. But since God scatters upon principle, he knows where every fragment is, and continues to superintend and guide it as part of the whole. We see only disjointed parts, and so there is something very nondescript and puzzling and ineffectual looking about their operations. God, however, sees the whole. Hence the insistence in apostolic teaching upon unity. Christians could not be kept in one place. Persecution drove them apart; the needs of the gospel sent each apostle into his own field; and Christians sprang up in many far separated places. But though scattered and separated in appearance, they were still one, because the one Spirit was in them. The gathering principle is, in Christians, a principle that rises dominant over all earthly distinctions. Men cannot be kept permanently together unless the Christian spirit is in them; and if the Christian spirit is in them, there is no power that can keep them permanently separated.
III GOD AS HE WHO KEEPS HIS PEOPLE FROM A SECOND SCATTERING. We cannot put too much force into this thought of God keeping his people as a shepherd does his flock. What a significance it adds to the way in which Jesus speaks of himself as the good Shepherd! Who shall scatter when it is God"s will to gather and to unite in an abiding company? Who shall scatter when he who gathers has in him not only the spirit of a shepherd, but also the power to keep his sheep from all danger? And what a warning to us against all needless separations! Men are betrayed into danger to themselves by pushing individual liberty to extremes. The shepherd will keep every member of the flock so long as it holds to the flock. God will only keep us so long as we are in his way, within his boundaries, subject to his directions. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10, 12, 13 Hear the Word of the Lord, O ye nations.
Jer_31:10-11
Hear the Word of the Lord, O ye nations.
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Gods Word
I. The word of the Lord.
1. The sublimity and mystery of the doctrine it reveals.
2. The purity and spirituality of its doctrines.
3. The harmony of its different authors.
4. The fulfilment of its predictions and promises.
5. The enmity that is in the carnal mind against it.
6. The power that it has upon the human heart.
II. The preachers word.
1. To be preached wholly. Doctrine, experience, and practice.
2. To be preached freely.
3. To be preached affectionately and warmly.
4. To be preached constantly.
III. The duty of the hearer--to hear.
1. To prepare in the closet for hearing.
2. To believe what is heard.
3. To reduce what is heard to practice. (G. J. Till.)
He that scattered Israel will gather him.
Development by crises
This is an entirely reassuring message for a nation passing through an ecclesiastical crisis. It tells us that vast upheavals of thought and life have their place in the plan of God, advance under His sovereign leadership, and are compelled to contribute to the carrying-out of His purpose to redeem, remake, and reunite with Himself, the whole race of man. It is a rigid truth, God scatters Israel; the Israel He Himself called and created; and his an infinite solace to know that the scattering is His and not anothers. It is an equally indisputable fact that the God who scatters Israel gathers him again and keeps him as a shepherd his flock. He gathered before He scattered, and He will gather again after He has scattered. Israel will not perish. Never! The social and ecclesiastical moulds in which her life is cast may be broken again and again; but the life endures. God is the God of salvation. He is always mindful of His own. Hope in Him, and hope for evermore! That swift upleap of faith and hope to the summits of clearest vision is vindicated by the whole story of the Exile. The joy that was set before the strong soul of the seer in these days of crushing disaster was realised in the experiences of the succeeding centuries. The prophecy was fulfilled. The crisis was educational, purifying, expanding, uplifting, and unifying; divisive for the day and the hour, but uniting on purer principles and for broader and higher ideals for evermore. As men are educated by their mistakes, and even their sins become as staves in a ladder by which they climb to God, so the Israelites rose on stepping stones of their dead selves to higher things. The sevenfold blessing of the Exile stands written in the unimpeachable Chronicles of Israel, and the world. But, a greater than Jeremiah, describing the facts of His own day and ministry, says, The wolf scattereth the sheep. For again, nearly six hundred years after the time of the prophet, mere was another crisis in the Church of Israel, and another exile was at the doors. Once more the holy city was to be trodden under foot of men, and the holy people were already seized by the wolf, and about to be scattered to the ends of the earth! The significance of the first exile was forgotten. The lessons of experience were unheeded by the leaders of the Jewish people. Priest, and scribe, and Pharisee had corrupted religion again; taught that the outward rites of worship were of more importance than keeping the commandments of God; substituted ceremonialism for obedience, and the use of the sacraments for loving service of man. And so the sheep were scattered. But this is exactly the same spirit which broke the heart of the prophet Jeremiah until he saw it overtaken by the Divine punishment; and then, passing by the iniquity of the leaders of the people, and looking at the penalty which, because it was inflicted by God, had in it an element of recuperation and of hope, he said, God scatters; but He that scattered Israel will gather him. These are, then, two ways of regarding two similar crises, and both are necessary to a just and full interpretation of their meaning. Jesus, speaking to the authoritative religious leaders of Israel, who have, sincerely enough, it may be, but mistakenly, made themselves the foes of God and men, seeks to lay bare their guilt, and therefore fixes upon and exposes the wolf-like ravages wrought on the religious life of the people by their absolute want of the veriest shreds of real religion. His aim is to convict these leaders of the wrong they are doing to their God and to their country. Not so Jeremiah: he is anticipating the great word, Comfort ye My people; speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; that she hath received of the Lords hand double for all her sins. But the richest draught of consolation in Jeremiahs Gospel is in the assertion of the principle on which these national and institutional changes proceed. Gods goal, he says, is always constructive, not destructive; the gathering together in one the children of God that are scattered abroad, and not the driving them away from home and fatherland. He shatters the social form of Israels life for the sake of the more perfect and adequate rebuilding of the nobler Israel on the basis of His original redemptive idea. This law is older than all Churches, more fundamental than all States, and as wide and deep as our human life. It is the vital condition of progress. God is at war with the obsolete. He is the living God, and seeks life, and promotes life. The Churches are secondary to the kingdom. They exist for religion, and not religion for them. As words are to ideas, tools to service, so are Churches to the kingdom of God and the service of man, and therefore the crisis in the Church is not likely to be inimical to religion in the end. It will promote real religion, expand it, clear it of the accretions of the past, set it free of the false alliances into which it has entered, convert it from its paganisms, and restore it to its original purity and vigour. And now, what is to be our attitude to these crises in the religious life of our country? Surely, not merely one of silent acquiescence in and gratitude for the work of God, but rather of intelligent, prayerful, large-hearted, and wise co-operation. We are called to be co-workers with Him, to fall in with His laws, to take part in the furtherance of His beneficent work of scattering and gathering His Israel. Our first business is to get on the side of His laws, of His justice and righteousness, at all costs; not to seek the pleasant paths of neutrality and indifference, but to accept boldly the responsibilities placed upon us by our subjection to Christ, and by the exposition and application of His Gospel to the manifold needs of our time. We must begin with ourselves. He who would free others must himself be free. (J. Clifford, D. D.)
Gods grace shown to Israel
I. Gods dealing with them in the past.
1. Redeemed them (verse 11).
2. Remembered them (verse 20).
3. Loved them (verse 3).
4. Drew them (verse 3).
II. Gods promise to them in the future. He will forgive them (verse 34). He will forget their sin (verse 34). He will gather them out (verse 8). He will keep them near (verse 10). He will lead them on (verse 9). He will prosper them in the way (verse 12). He will satisfy them fully (verse 14). He will watch over them continually (verse 28), (C. Inglis.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v11 redeemed (See Scofield "Isa 59:20"). See Scofield "Exo 14:30".
redeemed (See Scofield "Isa 59:20"). See Scofield "Exo 14:30".
ransomed
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Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12, 13 General Information:
General Information:
Yahweh continues speaking about how he will bring the Israelite people back from being captives in Babylon.
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Hear ... Report
Yahweh is speaking to the nations, so these verbs are plural. (See: Pronouns)
The one who scattered Israel is gathering her up and keeping her
Yahweh speaks of himself as if he were someone else, and he speaks of the people of Israel as if they were a helpless woman. AT: "I caused my people Israel to be scattered among the nations, but now I am bringing them home and keeping them" (See: Pronouns and Metaphor)
as a shepherd keeps his sheep
A shepherd cares for and protects his sheep, and Yahweh is promising to care for and protect the Israelites. (See: Simile)
For Yahweh has ransomed Jacob and has redeemed him from the hand that was too strong for him
These two phrases mean basically the same thing and emphasize that it is Yahweh who has rescued the people of Israel. AT: "For Yahweh has rescued the people of Israel from their enemy who was too strong for them" (See: Parallelism and Metonymy)
translationWords
word of God
nation
report
shepherd
ewe
ransom
Jacob
redeem
hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10–13 31:10 The Lord promised to gather his people from…
31:10 The Lord promised to gather his people from the nations of the world and be their shepherd in place of the wicked shepherds who had led Israel and Judah astray.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.